M6:4361 — عارفان زانند دایم آمنون / که گذر کردند از دریای خون

Translation: The gnostics are ever secure, / For they have traversed the sea of blood. Meaning: Mystics perpetually dwell in security and peace, for they have found their safety and tranquility in the very heart of immense suffering, fear, and separation, having journeyed through this tumultuous sea of tribulation.

This couplet presents one of Mowlana's fundamental propositions regarding the nature of mystical journey and the source of mystics' enduring security. When Mowlana states, "The gnostics are ever secure," he refers to an inner, abiding peace and stability that mystics have found within themselves. Yet, this security is not a reward bestowed at the journey's end; it is the result of traversing the "sea of blood." Here, "sea of blood" is a potent metaphor for immense suffering, arduous trials, profound fears, and even the misguidance and errors that the seeker experiences along their path. The mystic's security is not in the absence of danger, but is forged in the encounter with and passage through that very danger. This is an active, earned security, not a passive, given state.

I have repeatedly emphasized Mowlana's deep belief in lutf-i khafī (hidden grace) and makr-i Ilāhī (divine subtlety). He holds that God sometimes places the antidote within the very heart of the poison, and brings forth guidance from the depths of misguidance. This divine subtlety, also mentioned in the Quran ("And they schemed, and God schemed, and God is the best of schemers"), does not imply deceit, but rather refers to divine stratagems that yield good and unexpected results from seemingly adverse circumstances. This is why Mowlana says, "Their security emerged from the very essence of fear" — their safety was born from the threat and terror itself. This perspective fundamentally differs from worldviews that define security as the complete elimination of risk. For the mystic, risk is an essential part of the journey, polishing the core of one's being and strengthening it.

In a similar vein, Mowlana suggests that misguidance and straying can be a prelude to guidance. One must sometimes descend into darkness to appreciate the light and discern the correct path. Even sin, if it leads to sincere repentance (tawba), can elevate a person to a higher spiritual station than if they had never sinned; for tawba is not merely a return to a previous state, but an ascending leap. It is here that sayyi'āt (sins) are transformed into hasanāt (good deeds), and the "honor of sinners" becomes their portion – an honor perhaps not granted to the merely innocent. This is the "robe of forgiveness" hidden within sin, bestowed only upon those who genuinely regret and pass through the bloody sea of their own ego.

Mowlana provides numerous examples to illustrate this concept. The story of Jesus, whose enemies intended to humiliate him and, in their misconception, nailed a look-alike to the cross, while God raised Jesus himself to the heavens. This divine subtlety resulted in the opposite outcome, and the "honor of the prophets" emerged from the very "abasement of religion" intended by their foes. Or the tale of Abraha, who sought to destroy the Kaaba, but whose efforts paradoxically led to the Kaaba's greater glory and even the enrichment of the poor Arabs through the spoils. These are all instances of the "breaking of resolves and the thwarting of intentions" (faskh al-ʿazāʾim wa naqḍ al-himam) that Imam Ali (peace be upon him) alluded to in his short sayings: "I knew God through the breaking of resolves and the thwarting of intentions." That is, the knowledge of God is attained through the disruption of human resolves and the nullification of human wills. The gnostic is one who has grasped this hidden logic of existence, understanding that God's will prevails over human will, and that sometimes, through seemingly contrary paths, one arrives at the ultimate goal. Therefore, the mystic does not drown in the sea of bloody events but passes through it, finding new security and treasure after every hardship.

Key takeaways

• The mystic's security is forged within suffering and danger, not in their absence.
• The "sea of blood" is a metaphor for immense suffering, deep fears, and even spiritual errors.
• Divine Subtlety (Lutf-i Khafī): God places the antidote within the poison and guidance in the wake of misguidance.
• Repentance (Tawba) not only purifies sins but transforms them into good deeds, elevating the seeker to higher stations.
• Honor and exaltation sometimes emerge from intentions of abasement and destruction (e.g., stories of Jesus and the Kaaba).
• The knowledge of God is attained through the breaking of human resolves and the thwarting of human intentions.